AustLit

'Indigenous writers’ works have been subjugated in a context of power and domination by many historical publishing frameworks. However, through the act of writing many Indigenous writers assert their sovereign power and make clear interventions designed to challenge the status quo. This thesis argues for the further shifting of power from the majority non-Indigenous Australian literary sector to Indigenous writers and their communities through the development of an expansive model for reading Australian Indigenous literature.

'Using a theoretical framework of Indigenous ways of being, knowing and doing this thesis proposes a reading method based on Indigenous paradigms, constituted by Indigenous ontologies, epistemologies and axiologies. The proposed reading method is then operationalised in the reading of five texts written by Australian Indigenous women and non-binary writers: We Are Going by Oodgeroo Noonuccal (1964), Follow the Rabbit-Proof Fence by Doris Pilkington (1996), Carpentaria by Alexis Wright (2006), Heat and Light by Ellen van Neerven (2014), and The Yield by Tara June Winch (2019). New understandings and knowledges are derived from the works, derived from reading with responsibility and accountability to family, kin and community, reading for songlines and relations in the text, and reading with Indigenous notions of time and with the understanding that Indigenous literature is knowledge.

'The results of these readings are compared with the history of critical reception across four areas of the Australian literary sector, inclusive of the Australian media, published scholarly work, and the Australian literary and Indigenous literary industries. Differences and similarities confirm that reading from within Indigenous research paradigms results in a reorientation of Australian Indigenous literature across the literary sector. From this process, an Indigenous-centred reading approach is documented and an Indigenous-centred model for reading Australian Indigenous literature is further synthesised.

'The thesis builds on the work of Indigenous scholars such as Anita Heiss, Sandra Phillips, Jeanine Leane and Alexis Wright and makes a critical intervention within the Australian literary sector and especially the academy. The developed model places power back into the hands of Indigenous writers and readers, storytellers and storyreceivers and provides expansive ways of reading and a productive tension through which new knowledge can be produced for the benefit of Indigenous writers and their communities.'

Source: QUT ePrints.

'I should confess up front: I did not deliver the paper I intended at the 2016 Association for the Study of Australian Literature conference convened in July in Canberra. At least not that exact paper. Months earlier, when I received the invitation to present a keynote, I had imagined the possibilities for engaging ASAL members as a particular kind of informed audience—one able to recognise, for instance, that in the Australian context the English-language term ‘Dreaming’ evokes Aboriginal understandings not only of the distant past of creation but also of the considerable force of creator ancestors continuing into the present and future. I thus immediately thought to address the intersections of Indigenous activism and publishing, two modes of contemporary Indigenous creation, both within and outside Australia, and to focus that address specifically around the significance of 1964. 1 That year has been much on my mind, and my original idea was to juxtapose the historic 1964 publication of the first book of poems written by an Indigenous author in Australia, We Are Going by Oodgeroo Noonuccal, then known as Kath Walker, with the 1964 publication of the first book of poems written by a Maori author in Aotearoa New Zealand, No Ordinary Sun by Hone Tuwhare, and the 1964 publication of the first book of poems written by a contemporary Native American author in the United States, Raising the Moon Vines: Original Haiku in English by Gerald Vizenor (although Vizenor had privately published an earlier volume of haiku in 1962). 2 The serendipity of synchronous first publications of books of poems by diverse Indigenous writers situated within the confines and possibilities of different English-speaking settler nation-states would help me demonstrate a version of literary contextualisation, analysis, and appreciation I have been calling trans-Indigenous. 3 The term is meant to be expansive; here it is deployed in the sense of a critical practice of purposeful juxtaposition, of reading across, beyond, and through specifically located Indigenous literatures, histories, and cultures.' (Introduction)